This class is for the very end of this מאמר and it explains the תשובה of עשה טוב and בקש שלום.

The highest level of the נשמה is called קדש קדשים, which connotes that it is not only holier than the lower levels of the נשמה but that within this highest of levels of תשובה there are the lower levels as well.

Therefore this highest תשובה is helpful inasmuch as it uplifts sin (the lowest levels) also.

This leads the Rebbe to emphasize the significance and power in learning Torah for all levels (of life and) Teshuva.

This class explains two ideas in Teshuva (that are to a great extent opposites):

1) Actualizing the nature of the נשמה. This itself has two aspects: A. It's nature to reunite with it's Source (Hashem) after being separated and placed in a physical body. B. It's desire to do what her Maker (Hashem) wants from it: to make this world a home for Him, through Torah and Mitzvos as well as Teshuva.

2) Creating something new, taking something that is cut off from holiness and making it holy. This applies to transforming the energy of sin onto good and the use of physical things for G-dliness (מעשים טובים).

תשובה ומעשים טובים are the two aspects of Teshuva discussed above: realizing the potential of the Neshama and creating soemthing altogether new out of Klipa.

This section of the Ma'amar (which is much shorter than the last class) adds a new dimension to the entire issue of Teshuva (discussed previously) in all it's aspects:

The basis for all of Yiddishkeit is a Yid and his being (literally) one with G-d above all levels, and above the (very) idea of (being separated and) needing to be reunited with Him.

This is the meaning of (the first מאמר חז"ל) that sees תשובה as an introduction to מעשים טובים: the essence bond between Yidden and Hashem is called Teshuva which sets up all of Yiddishkeit, especially where New Creation (like יש מאין) is concerned.

Why one would think the Torah should begin with החודש- which is the directly holy involvement of the צדיק, ישכר, תורה ותפילה but in the end the תורה begins with בראשית because in the connection of the תורה to the נותן התורה action, בעל תשובה, זבולן is actually primary.

1) מזבח אדמה which is a reference to involvement in direct holiness, תורה ומצוות which is why it is a certainty.

2) מזבח אבנים which us a reference to the involvement in Klipa, and it is therefor written as a condition "If" one (needs) to involve himself in correcting this involvement, it will reveal greater light.

This class discusses the Possuk אשר תשים ךפניהם כי תקנה עבד עברי... and explains in various ways the duality of learning Torah down here.

On the one hand coming down to the level of human understanding is a huge step down

On the other, the fact that even as it is down here it continues being תורתו של הקב"ה is only because it is reaching higher than אצילות to עצמות אוא"ס which is the only level that can join lower and higher.

It is achieved through משה רבינו who himself joins together the opposites.

This class is the Rebbe's Chidushim; there appears to be three original ideas:

1) The two levels: שקר החן זה דורו של משה, and מצאתי חן, מצאת חן are both in the time of משה רבינו and they aren't successive, but concurrent: at every moment a Yid can be on the level of שקר החן but he's free to raise himself to the level where her is legitimately מוצא תן.

2) All levels of חן are connected, even the lowest (שקר החן) and the highest; just like 1) all levels of Yirah are connected, 2) All levels of Torah (until action) are connected; so there's אמת in שקר החן also, when one does the Mitzvos.

3) (this is implicit and not explicit in the Ma'amar) Actually the greatest אמת is in שקר החן, the undeserved favoritism from Hashem, because that is altogether unconditional.

We connected this to the idea of כי נער ישראל ואוהבהו; the Rebbe uses this idea to explain מפי עוללים ויונקים וגו' להשבית אויב ומתנקם.

There are a few different themes among the many מאמרי זכור. This one is about the idea of דרך.

Why is the עמלק attack linked to these two clues: 1) on the דרך; and 2) after leaving מצרים.

Answers:

1) In מצרים, they were out of עמלק's reach because: A. there they had only אמונה and עמלק had no hold there; B. After leaving מצרים they were on a high enough level to be attacked for small infractions; like the רבב בבגד תלמיד חכם.

2) They were on the דרך תורה ומצוות as understood in the פסוק ושמרו דרל הוי'ה לעשות צדקה ןמשפט which correspond to תורה ומצוות.

When they met and fought and defeated עמלק there was a new דרך of correcting קליפה; this caused יתרו to come, as it says וישמע... מה שמע ובא... ומלחמת עמלק; he said if Yidden are involved in בירור then there is place for me here too.

Sine there would have been no תורה without יתרו this event turns out to be very important.

This class begins with a lengthy introduction about the Rebbe's unique contribution to מאמרי חסידות.

One of the Rebbe's big new ideas is the idea of the אלקות of חושך וצמצום עצמו.

This class explains the aforementioned idea by explaining why the Torah begins with (darkness) בראשית ברא אלוקים which must be first because where there is no light is it possible for the אלקות of חשך to shine.

Afterwards there is החודש הזה לכם- the אלקות of אור וגילוי encouraging newness to the extent that was before is like darkness itself.

The questions of the Ma'amar are topped off by the contradiction between the idea that you experience יציאת מצרים in a way that you never forget it, and remembering it again and again each day (by day and by night).

What you remember is not the freedom but the enslavement which never ends so you always remember the need to go out of Galus again.

1) השתלשלות הכתרים זה מזה there's a special relationship between all כתר. This happens by each world ending in a point which is tiny compared to itself, but it is the basis for the infinity (כתר) of the next world.

2) קליפה in general is called כתרין because even the עשר ספירות are never fully developed and open (גדלות) and are always in a partial state of נקודה or עיגול.

3) This מאמר discusses the relationship between the end of Galus and the beginning of Geula, that the infinity associated with the עיגולים וקטנות condition in Galus sets up the revelation of אין סוף in Geula.

This מאמר discusses the relationship between 1) The Mishkan, 2) The work done in the Mishkan, 3) The journeys through the desert.

This class wonders about the journeys that happened before the Mishkan was erected and teaches us something outstanding: the Yiddishkeit Jewish people received at Sinai existed within them inherently and shows itself in aspects of jewsih life that are easy for them, like Tzedaka.

In this class we discuss the more difficult Miztvos that Yidden wouldn't do without 1) being given the Torah 2) and the "ביטול הגזירה" to empower us to do תורה ומצוות and make Hashem a בית המקדש and making this world a דירה לו ית' בתחתונים.

קהת is תורה, and they are raised up through the learning of Torah "נשא את ראש".

גרשון is תפילה as they are the first, which is connected to the first Midda: חסד. They too are uplifted in this service: "נשא את ראש בני גרשון גם הם".

מררי is מצוות and they'r name connotes the bitterness of being involved in and with physical things.

We gave Him three crowns before מתן תורה which He returns to us on a higher level at מתן תורה (each year); keeping the highest one for Himself which is פנימיות הכתר and we gain from that also the idea of אנכ"י and so forth.

The change in the פסוק נר אלוקים נשמת אדם as opposed to נר הוי' נשמת אדם as it appears in משלי כ"ז, כ is based on the ירושלמי שבת פ"ב ה"ו.

All the Jewish people make up one body with seven branches and seven different types of service to Hashem.

The seven רועים shepherds assist us.

The נשמה which is the כלי, along with the מצוות which are the wicks, and the תורה which is the oil.

Together they light up with world with נר מצוה ותורה אור.

Then there is the בירור of the גוף, נפש הבהמית, גלות likened to bitter olives that cause forgetfulness, and through עבודה כמו עיבוד עורות we reveal the אתהפכא לנהורא it produces an entirely new level of light.

Ultimately we reveal that the Jews are not only like interconnected (seven) branches of one מנורה but are "One piece of Gold.

The מאמר discusses the idea that תורה has two levels: תורה שבכתב ותורה שבעל פה and that the idea of three levels of תורה which are engraved חקיקה written כתיבה and spoken אמירה is what happens when the נשמה comes into this world: it reveals the source of the תורה on the level of חקיקה.

There are four levels of תשובה two associated with אהליך יעקב which are temporary, and two which are associated with משכנותיך ישראל and are permanent.

All for levels of 1) סור מרע and 2) עשה טוב and 3) תורה and 4) the highest which includes תפילה ותשובה can be done regularly and can be done as תשובה. This is discussed at length in the מאמר in this class.

They correspond to 1) the four letters of Hashem's name 2) and the four levels of the נשמה which are נפש, רוח, נשמה, נשמה לנשמה.

קדש ישראל להוי'ה is Yidden in the good times, when they are on the level of קדש, the fourth level חכמה, השתלשלות.

כל אוכליו יאשמו is Yidden in Galus with all kinds of challenge that reveals the fifth level: אשם שהוא וחומשו חמשה the financial aspect of the אשם (the fine) is a quarter on top of the principal and with the addition it is five (fourths) parts, this is the level of יחידה.

This has two aspects: A. As the fifth level תשובה is an idea onto itself and B. as it effects the other four levels.

This is indicated in the fact that the fifth level is part of the other four.

The difference between Yosef and his brothers (and -even- the Avos) highlights the reason why the בני גד ובני ראובן wanted land east of the Yarden to be pastoralists.

This was due to their worldliness עובדי הוי' בגופם which required them to choose a life far from the material world, as opposed to their brethren to the west of the Yarden who were עובדי הוי' בנשמתם and could afford involvement in the lower aspects of worldliness.Ironically these בני ראובן ובני גד who chose this path end up uplifting the lowest גשמיות because of the מסירת נפש they displayed in fighting for Eeretz Yisroel.

In this class we learned the middle of the מאמר which is also known as the ביאור.

The Rebbe refers to the Rebbe RaShaB's Ma'amar ציון במשפט תפדה עדר"ת.

He explains that אור וכלי which he later compares to נשמה וגוף are these two levels: תפדה ןשבי'ה- the level that struggles with Galus versus the level that is only in the place of Galus but isn't affected by Galus and he needs no redemption, only return.

The fact that on Rosh Hashana both levels (1- זה היום, and 2- חפץ חסד which is beyond man's levels) is because of a third idea which is true on Rosh Hashana: the fact that the source of the jewsish people is in Atzmus, higher than חפץ חסד.

And although חפץ חסד (like everything else) has it's roots in Atzmus, but having roots there is not the same as the Etzem being brought forward, as opposed to the Etzem motivating the creation without this highest of sources being revealed.

The three ideas of: 1) זה היום which is man revealing his purpose, and 2) תחילת מעשיך, revealing the G-dly will that is beyond man, and 3) the fact that Yidden are one with Atzmus; corresponds to the three levels of: מלכיות and זכרונות and שופרות.

In the person's נפש these three levels also exist.

It is the three levels of 1) כחות פנמיים and 2) כחות מקיפים and 3) עצם הנפש.

But there's the fourth level which is not in the person but in the שופר, and only when it is no longer attached to it's living source.

In Avoda this is the ideas of קבלת עול and ביטול and עשי'ה and it corresponds to the Jewsih גוף and physical things beyond the גוף that affect a דירה לו יתברך בתחתונים.

The Rebbe finishes by explaining how worthy we are on Rosh Hashana for all Hasehm's blessings.